O sistema verbal do hebraico bíblico tem sido objeto de debate desde o início dos estudos gramaticais até os dias atuais. As conjugações de sufixo e prefixo, com ou sem a presença do waw prefixado (respectivamente, as formas verbais: qatal, yiqtol, weqatal e wayyiqtol) tomam uma parte central nesse debate devido à grande amplitude de significados que possuem na Bíblia Hebraica. A presente pesquisa propõe-se a apresentar as várias correntes teóricas acerca da interpretação do significado e relação dessas quatro formas verbais e também o uso das mesmas nos textos narrativos e poéticos da Bíblia Hebraica. / The verbal system of Biblical Hebrew has been the subject of debate since the beginning of grammatical studies until today. The suffix and prefix conjugations, with or without the presence of prefixed waw (respectively, the verbal forms: qatal, yiqtol, weqatal e wayyiqtol) take a central part in this debate because of the wide range of meaning that they have in the Hebrew Bible. This research aims to present the various theoretical perspectives about the interpretation of the meaning and relationship of these four verbal forms and also the use of each of them in narrative and poetic texts of the Hebrew Bible.

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This study investigates the polysemy of the preposition מִן (min) in Biblical Hebrew. The complexity relating to the senses of this preposition has long been recognised, but existing sources differ about the primary sense of מִן (min), as well as the delimitation of the derived senses. In order to provide a more systematic account of the senses of מִן (min) the principled polysemy approach, which was developed by Tyler and Evans (2003), was employed. This methodology is grounded in the theoretical framework of cognitive semantics. The criteria provided for determining the primary sense point to a sense in which מִן (min) indicates both locational source and separation. These two elements are both present in the primary sense. By applying criteria for determining distinct senses, ten additional usages of מִן (min) were identified, namely, material source, partitive, cause, agent, origin, position, exception, comparison, negative consequence, and time. It was shown that all these senses are related to the primary sense in a substantiated way. A semantic network for the preposition מִן (min) was proposed in which it was shown that half of the senses are more related to the source element in the primary sense and the other half to the separation element of the primary sense. / MA (Semitic Languages), North-West University, Potchefstroom Campus, 2014

This study investigates the polysemy of the preposition מִן (min) in Biblical Hebrew. The complexity relating to the senses of this preposition has long been recognised, but existing sources differ about the primary sense of מִן (min), as well as the delimitation of the derived senses. In order to provide a more systematic account of the senses of מִן (min) the principled polysemy approach, which was developed by Tyler and Evans (2003), was employed. This methodology is grounded in the theoretical framework of cognitive semantics. The criteria provided for determining the primary sense point to a sense in which מִן (min) indicates both locational source and separation. These two elements are both present in the primary sense. By applying criteria for determining distinct senses, ten additional usages of מִן (min) were identified, namely, material source, partitive, cause, agent, origin, position, exception, comparison, negative consequence, and time. It was shown that all these senses are related to the primary sense in a substantiated way. A semantic network for the preposition מִן (min) was proposed in which it was shown that half of the senses are more related to the source element in the primary sense and the other half to the separation element of the primary sense. / MA (Semitic Languages), North-West University, Potchefstroom Campus, 2014

In this paper I use the Distributional Morphology framework and semantic Locality Constraints proposed by Arad (2003) to look at category assignments of blends in Modern Hebrew, as well as blends, compounds and idioms in English where relevant. Bat-El (1996) provides an explicit phonological analysis of Modern Hebrew blends, and argues against any morphological process at play in blend formation. I argue, however, that blends and compounds must be accounted for within morphology due to category assignments. I first demonstrate that blends are unquestionably formed by blending fully inflected words rather than roots, and then subsequently reject an analysis that accounts for weakened Locality Constraints by proposing the formation of a new root. Instead, I propose a hypothesis of Idiomatic Root Merge where a root can be an n-place predicate that selects at least an XP sister and a category head. This proposal also entails that there is a structural difference between two surface-similar phrases that have respectively literal and idiomatic meanings.

Leonard Bernstein (August 25, 1918-October 14, 1990) had a fascination with language that was clear to his family from his childhood. He was raised in a Jewish home with parents who fostered an understanding of the Hebrew language as well as musical artistry. By the time he was commissioned to compose Chichester Psalms for the Chichester Cathedral in 1965, his understanding of Hebrew poetry was considerable. Bernstein’s compositional approach in this work was influenced not only by his musical training but also by his heritage and culture, including his literary knowledge. Scholars have explored the diversity of styles and text-painting in the Chichester Psalms. This author’s intent is to provide analysis of Bernstein’s use of Hebrew poetic forms to organize his composition. His understanding of Hebrew syntax is apparent in his sequencing and arrangement of the texts. In his careful and creative approach to setting these texts, Bernstein is able to highlight the themes of peace and unity that are the focus of the chosen verses in their original form.

The socio-religious regulations of Leviticus offer little-explored perspectives from which to reflect on the relationship between humanity and the non-human creation. The cosmological framework upon which the worldview expressed in Leviticus is constructed places humanity at the fragile interface between creation (order) and chaos (destruction), ever struggling to discern, define and delineate the sacred and the profane. Several texts in Leviticus portray the land as an active character; capable of vomiting, resting and maintaining a ritualistically demanding relationship with God. Not only does the land appear to have a distinct relationship with YHWH, but in fact that relationship predates YHWH’s commitment to Israel. When the people sin, they risk not only the retreat of YHWH’s presence from the sanctuary, but also the land ejecting them in order that it might fulfill its ritual obligations. Each member of the community is responsible for maintaining the well-being of the lived-in world as expressed through obedience to teachings concerning the body, the social group, and cultic behaviour. Within this system, the manifested symbols of created order are those essential elements which enable the sustenance of the whole community: the people, the land, its vegetation and its animals. Responsible human care for this divinely-established ecology is thus ingrained in, and carefully detailed through, the regulations in Leviticus. Important examples include prescriptions for a sabbatical year for the land to rest and to restore its fertility; the Sabbath day as a space of economic disruption and regeneration; agricultural festivals as cultic boundaries of the life of the community; and dietary and cultic laws regulating the killing of animals for humans (as food) or for God (as sacrifice). Disobedience, or sin, renders both the human community, and the land upon which it lives, polluted and unclean. A particularly significant measure of controlling or cleansing the resulting pollution, of both the community and the land, is animal sacrifice – the killing of a perfect animal for God has the potential to restore the delicate balance between chaos and creation. Given these observations, Leviticus' conceptions of the land, animal sacrifice and ritualized rest can be perceived as a fruitful biblical locus of reflection from which to engage contemporary ecological ethics and praxis.

Cette recherche porte sur l’analyse des problématiques des langues et des identités dans le roman composé en hébreu par des membres de la minorité palestinienne d’Israël – (Texte hybride selon Yassir Suleiman, 2013). Elle combine deux volets, l’un diachronique et l’autre analytique. D’une part, elle examine l’histoire du roman palestinien en hébreu, et les différents lieux dans lesquels l’hébreu et l’arabe, le Palestinien et le Juif israélien, minorité et majorité se rencontrent. D’autre part, l’approche comparative des œuvres d’Atallah Mansour (1935), d’Anton Shammas (1950) et de Sayed Kashua (1975) est proposée à partir de leur double appartenance, hébraïque et palestinienne. Elle envisage ces œuvres dans le cadre de la littérature mineure, de l’identité hybride postcoloniale et de l’espace tiers formulé par Mahmoud Darwich. L’enjeu est d’étudier les contours d’une narration palestinienne minoritaire engagée par des écrivains dans un processus de déconstruction, de reconfiguration et de correction de la représentation du personnage Palestinien dans la littérature hébraïque. / This research focuses on the analysis of the issues of language and identity in novels written in Hebrew by members of the Palestinian minority in Israel ("hybrid texts" according to Yassir Suleiman). It combines two components, one diachronic and one analytical. First, it examines the history of the Palestinian novel in Hebrew and the different fields where Hebrew and Arabic, Palestinian and Israeli Jew as well as minority and majority meet. Second, the analytical, comparative approach of the works of Atallah Mansour (1935), Anton Shammas (1950) and Sayed Kashua (1975) is examined from their dual, Israeli and Palestinian, affiliation. It sets these works in the context of Minor Literature, post-colonial hybrid identity and Mahmoud Darwich’s third space. The aim is to outline the Palestinian narrative initiated by minority writers as a process of deconstruction, reconfiguration and correction of the representation of the Palestinian character in Hebrew literature.

<p>The dissertation The Life of the World: The Vitality and Personhood of Non-Animal Nature in the Hebrew Bible addresses personalistic portrayals of non-animal nature (rocks, plants, soil, etc.) in the Hebrew Bible. Examples of personalistic nature texts include the obligation of the land to rest in Leviticus 25 and 26, the ground swallowing Korah in Numbers 16, the mourning of the land in the Prophets, and creation’s speech in Psalm 19. The primary theoretical framework is anthropological research on animist traditions, which is used to interrogate Western categories of personhood, relationality, and nature. Of particular importance is the work of Graham Harvey, Philippe Descola, Eduardo Viviero de Castro, Nurit Bird-David, and Timonthy Ingold. Based on parallels between biblical texts and animist traditions, it is argued that biblical writers perceived non-animal nature as alive; these texts do more than simply anthropomorphize nature. The dissertation traces the activity of non-animal nature through the three parts of the Jewish canon – Torah, Prophets, and Writings – and supports the argument by means of close reading. Throughout the Hebrew Bible, interactions between humans and non-animal nature are social and require respect and attention. The Israelite writers inhabit a world full of persons, only some of whom are human, and these other-than-human persons must be taken into account in agriculture, warfare, worship, and ethics.</p> / Dissertation

<p>This study examines the use of the Tanakh (the Jewish canon of the Bible) in the gospels of Mark and Matthew. At its core is a comparison of Tanakh references in these gospels which focuses on two central questions: Does Matthew raise the prominence of the Tanakh in his gospel? Is there a correlation between Matthean adaptations of Markan references and a the strength of his Jewish identity? </p><p>First and foremost, this investigation focuses on Mark, Matthew and the books that comprise the Tanakh in Greek (LXX) and Hebrew (MT). The gospels are surveyed according to NA28, the LXX according to the Gottingen Septuagint series, and the MT according to BHS. Additionally, all major variants of these three texts are considered. </p><p>The first methodological step in this comparison is the categorization of the 104 Tanakh references in Mark into three groups - explicit, implicit, and subtle references - with one chapter devoted to each. In each chapter, I open by pointing out the main focus of the Markan references. On a verse-by-verse basis, I then determine whether each Markan reference relies on the LXX or the MT, and if its Matthean version makes the Tanakh presence more or less prominent. Each chapter concludes with a concise summary of these individual comparisons. </p><p>A fourth chapter provides a discussion of the four Matthean omissions of the first verse of the Shema (Deut 6:4), an overview of scholarly understandings of these omissions, and my explanation for their elimination. </p><p>The main findings of this study are: 1) Matthew tends to make explicit Tanakh references more prominent in his gospel. This trend is present, albeit less evident, in the implicit references, and it is reversed in the subtle references. 2) Both Mark and Matthew were probably able to independently translate from the Hebrew text of the Tanakh. 3) The phrase “God is One,” which appears four times in Mark, is entirely eliminated from Matthew. 4) The primary effect of Matthean modifications of Markan references is the elevation of Jesus’ image rather than Law observance.</p><p>Thus, the primary conclusions of this study are: 1) that the Tanakh presence is enhanced in Matthew. 2) However, the evidence does not support the notion that this pattern stems from a Matthean Judazation of Mark but, rather, from an attempt to underscore the divine identity of Jesus.</p> / Dissertation